Torah Reading for Pinchas

Numbers 25:10-30:1

1st Portion

Chapter 25

10The Lord spoke to Moses, saying:

יוַיְדַבֵּר יְהֹוָה אֶל משֶׁה לֵּאמֹר:

11Phinehas the son of Eleazar the son of Aaron the kohen has turned My anger away from the children of Israel by his zealously avenging Me among them, so that I did not destroy the children of Israel because of My zeal.

Phinehas the son of Eleazar the son of Aaron the kohen: Since the tribes were disparaging him, saying, Have you seen the son of Puti, whose mother’s father [Jethro] fattened (פִּטֵּם) calves for idols (See Rashi, Exod. 6:25), and who killed a chieftain of an Israelite tribe? For this reason, Scripture traces his pedigree to Aaron. — [Sanh. 82b, Num. Rabbah 21:3, Mid. Tanchuma Pinchas 2]

by his zealously avenging Me: Heb. אֶתקִנְאָתִי בְּקַנְאוֹ, by his avenging My vengeance, by his releasing the wrath that I should have released. The term קִנְאָה always denotes someone motivated to take vengeance for some matter, in old French, enprenemant.

It shall be: This covenant of Mine [mentioned in the previous verse] shall be for him.

והיתה לו: בריתי זאת:

an eternal covenant of kehunah: Although the kehunah had already been given to Aaron’s descendants, it had been given only to Aaron and his sons who were anointed with him, and to their children whom they would beget after their anointment. Phinehas, however, who was born before that and had never been anointed, had not been included in the kehunah until now. And so, we learn in [Tractate] Zevachim [101b],“Phinehas was not made a kohen until he killed Zimri.”

The name of the Israelite man: In the place it [Scripture] traces the lineage of the righteous man for praise, it traces the lineage of the wicked man for shame. — [Mid. Tanchuma Pinchas 2, Num. Rabbah 21:3]

ושם איש ישראל וגו': במקום שייחס את הצדיק לשבח ייחס את הרשע לגנאי:

the chieftain of the Simeonite paternal house: Of one of the five paternal houses belonging to the tribe of Simeon. Another interpretation: To proclaim the praise of Phinehas, for although he [Zimri] was a chieftain, he [Phinehas] did not refrain from acting zealously against a profanation of the Divine Name. This is why Scripture tells us the name of the one who was slain. — [Mid. Aggadah]

The name of the slain… woman…: To inform you of the the hatred of the Midianites [toward Israel], for they submitted a princess to prostitution to entice Israel into sin. — [Mid. Tanchuma Pinchas 2, Num. Rabbah 21:3]

a national leader: One of the five Midianite kings: “Evi, Rekem, Zur…” (31:8). He was the most prominent of them all, as it says,“a national leader.” But because he degraded himself by abandoning his daughter, he is listed only as the third [king]. — [Mid. Tanchuma Pinchas 2]

Distress: Heb. צָרוֹר, like זָכוֹר, ‘remember,’ (Exod. 20:8), and שָׁמוֹר, ‘keep’ (Deut. 5:12); a term describing a continual action [as if to say,] You must [constantly] show hostility toward them.

צרור: כמו זכור, שמור, לשון הווה. עליכם לאייב אותם:

18For they distress you with their plots which they contrived against you in the incident of Peor and in the incident of Cozbi their sister, the daughter of the Midianite chieftain, who was slain on the day of the plague [that had come] because of Peor.

For they distress you… in the incident of Cozbi: By submitting their daughters for prostitution so as to entice you to stray after Peor. He did not order the destruction of Moab for the sake of Ruth, who was destined to issue from them, as is stated in [Tractate] Bava Kamma [38b].

It was after the plague: This can be compared to a shepherd whose flock was intruded by wolves who killed some of them [his sheep]. He counted them to know how many were left. Another interpretation: When they left Egypt and were entrusted to Moses, they were delivered to him with a number. Now that he was close to death and would soon have to return his flock, he returns them with a number. — [Mid. Tanchuma Pinchas 4, Num. Rabbah 21:7]

From the age of twenty and upward, as the Lord commanded…: that they be counted from the age of twenty and upwards, as it says, “Everyone who goes through the counting, [from the age of twenty and upward]” (Exod. 30:14).

the family of the Hanochites: Heb. מִשְׁפַּחַת הַחֲנֹכִי. Since the nations were denigrating them and saying, “How can they trace their lineage by their tribes? Do they think that the Egyptians did not exploit their mothers? If they mastered their bodies, all the more so [did they exercise authority over] their wives. Therefore, the Holy One, blessed is he, appended His Name to them, the [letter] ‘hey’ to one side and the ‘yud’ to the other side, as if to say, ”I bear witness for them, that these are the sons of their fathers.“ This is stated explicitly by David,”the tribes of God, (יָהּ) testimony to Israel" (Ps. 122:4)-this Name (יָהּ) testifies for them regarding their tribes. For this reason, in each of them Scripture writes, הַחִנֹכִי, הַפַּלֻּאֵי [the Hanochites, the Paluites in which each name begins with a ‘hey’ and ends with a 'yud’] (Song Rabbah 4:12; Pesikta d’Rav Kahana p.82b, 93a), but in the case of Jimnah יִמְנָה, it is unnecessary for it to say [for the family of the Jimnites,] מִשְׁפַּחַת הַיִּמְנִי [only הַיִּמְנָה מִשְׁפַּחַת], since the Divine Name is already affixed to it-the ‘yud’ at the beginning and the ‘hey’ at the end. — [Mid. Aggadah]

9The sons of Eliab were Nemuel, Dathan and Abiram they are Dathan and Abiram, the chosen of the congregation who incited against Moses and Aaron in the assembly of Korah, when they incited against the Lord.

Korah’s sons, however, did not die: They were originally involved in the conspiracy, but during the dispute they contemplated repentance; therefore, an elevated area was set apart for them in Gehinnom, and they stayed there. — [Sanh. 110b]

13the family of the Zerahites from Zerah, the family of the Shaulites from Shaul.

יגלְזֶרַח מִשְׁפַּחַת הַזַּרְחִי לְשָׁאוּל מִשְׁפַּחַת הַשָּׁאוּלִי:

from Zerah: This was Zohar [see Exod. 6:15], a name derived from the word צֹהַר, which means shining [a synonym of זֶרַח, Zerah]. However, the family of Ohad [mentioned in Exodus] died out, as did five from the tribe of Benjamin. For he came to Egypt with ten sons, but only five are listed here. So it was with Ezbon of the tribe of Gad, so [altogether] seven families [no longer existed]. I found [the reason for this] in the Talmud Yerushlmi [Sotah 1:1]. When Aaron died, the clouds of glory withdrew, and the Canaanites came to fight against Israel. They [the Israelites] set their hearts on returning to Egypt, and they went back eight stages of their journey [compare 21:4], from Mount Hor to Moserah, as it says, “The children of Israel journeyed from the wells of Benei Yaakan to Moserah; there Aaron died” (Deut. 10:6). Now did he not die at Mount Hor? And [furthermore,] going back from Moserah to Mount Hor there are eight stages in the journey! However, they turned back, and the Levites pursued them to bring them back, killing seven of their families. The Levites lost four families [in the battle]: the families of the Shimeites and the Uzzielites, and of the three sons of Izhar, only the family of the Korahites is mentioned. I do not know [the identity of] the fourth one. R. Tanchuma expounds that they [the seven Israelite families] fell in the plague in connection with Balaam [see 25:9] (Mid. Tanchuma Pinchas 5), but [this cannot be, for] according to the number missing from the tribe of Simeon in this census compared with the first census [which took place] in the Sinai desert, it would appear that all twenty-four thousand who fell [in the plague] were from the tribe of Simeon. - [Mid. Tanchuma Vayechi 10]

from Jashub: This is Iob listed among those who migrated to Egypt (Gen. 46:13), for all the families were named after those who migrated to Egypt, but as for those born from that time on, their families were not called after them except for the families of Ephraim and Manasseh-all of whom were born in Egypt-and Ard and Naaman, the sons of Bela the son of Benjamin. I found in the writings of R. Moshe Hadarshan [the preacher], that their [Ard and Naaman’s] mother migrated to Egypt while she was pregnant with them, and that is why they formed separate families just as did Hezron and Hamul-who were Judah’s grandsons-and Heber and Malchiel, who were Asher’s grandchildren. If this is an Aggadah, all well and good, [we must accept it,] but if not, I maintain that Bela had numerous grandchildren, and from two of them-Ard and Naaman-two large families issued, and the descendants of all the other children were called after Bela’s name, whereas the descendants of these two were called after them [i.e. Ard and Naaman]. Similarly, I maintain that the sons of Machir were divided into two families, one was called after him and one was called after his son Gilead. Five families are missing from the sons of Benjamin, and here the prophecy of his mother [Rachel] was partially fulfilled. She called him Ben Oni, the son of my mourning. As a result of the incident of the concubine at Gibeah (see Jud. 20: 35), it was completely fulfilled [as nearly the entire tribe was wiped out]. I found this in the writings of R. Moshe Hadarshan [the preacher].

36And these were the descendants of Shuthelah: the family of the Eranites from Eran.

לווְאֵלֶּה בְּנֵי שׁוּתָלַח לְעֵרָן מִשְׁפַּחַת הָעֵרָנִי:

And these were the descendants of Shuthelah…: The descendants of the other sons of Shuthelah were called after Shuthelah. A large family issued from Eran, so they were called after him. Thus, the descendants of Shuthelah were considered two families. Go and figure it out and you will find that fifty-seven families [are listed] in this chapter, together with eight from the sons of Levi, totaling sixty-five. This is the meaning of what is said,“For you are the least (הַמְעַט) of all the peoples” (Deut. 7:7). [The word הַמְעַט denotes ‘five’ (ה) ‘less’ (מְעַט).] You are five less than the families of all the nations, since they are seventy [and you are sixty-five]. This too I expounded from the writings of R. Moshe Hadarshan [the preacher], but I had to delete some of his words and add to them. - [Mid. Aggadah.]

from Ahiram: This is Ehi, who migrated to Egypt. Since he was named after Joseph, who was his [Benjamin’s] brother (אֲחִי), and greater (רָם) than he, he was called Ahiram (אֲחִירָם). - [Mid. Aggadah.]

3rd Portion

Chapter 26

53You shall apportion the Land among these as an inheritance, in accordance with the number of names.

נגלָאֵלֶּה תֵּחָלֵק הָאָרֶץ בְּנַחֲלָה בְּמִסְפַּר שֵׁמוֹת:

You shall apportion the Land among these: And not to those below age twenty, although they reached the age of twenty before the allocation of the Land-for the conquest took seven years, and the allocation took seven [years]-no one other than these six hundred and one thousand took a portion in the Land, and if one of them had six sons, they received only their father’s portion. - [Sifrei Pinchas 2, B.B. 117a]

To the large you shall give a large inheritance: To the tribe with a large population you shall allocate a larger portion. Although the portions were unequal-since the portions were divided according to the size of the tribes-they were decided by lot, and the lot was determined by the Divine Spirit, as it is stated explicitly in [Tractate Bava Bathra [117b]: Eleazar the kohen was clad with the Urim and Thummim, and he said while inspired with the Divine Spirit, “If such-and-such a tribe is drawn, then such-and-such a territory will be allocated to it.” The tribes were inscribed on twelve slips, and the twelve territories on [another] twelve slips. They mixed them in a box and the chieftain [of a tribe] placed his hand inside and drew out two slips. In his hand came a slip bearing the name of his tribe and a slip [inscribed] with the territory designated for it. The lot itself cried out, saying, “I am the lot drawn for such-and-such a territory for such-and-such a tribe” as it says, “according to lot” (verse 56) [lit. by the mouth of the lot] (Mid. Tanchuma Pinchas 6). Since some areas were superior to others, the Land was not divided [solely] according to measurements, but it was assessed; an inferior piece of land sufficient to sow a kor was equivalent to a superior piece sufficient to sow a seah [a thirtieth of a kor]; it all depended on the value [of the soil]. — [Sifrei Pinchas 7]

according to the names of their fathers’ tribes: This refers to those who came out of Egypt. Scripture treats this inheritance differently from all other inheritances [mentioned] in the Torah. For in the case of all other inheritances, the living inherit the dead, whereas here, the dead inherit the living. How is this? Two brothers who came out of Egypt who had sons that entered the Land-one had one [son] and the other had three. The one received one portion, and the three received three, as it says, “You shall apportion the Land among these” (verse 53). The inheritance [of these four] reverts to their grandfather [who left Egypt] and they divided everything equally. This is the meaning of what is stated,“they shall inherit it according to the names of their fathers’ tribes.” For after the sons received it, it was divided up according to the fathers who had left Egypt, whereas had they apportioned it originally according to the number who came out of Egypt, these four would not have received four but only two portions. Now, however, they received four portions. — [B.B. 117a]

Only through lot: Heb. א‏-ַבְּגוֹרָל [The word א‏ַ] excludes Joshua and Caleb [from this method of allocation]. And so it says, “They gave Hebron to Caleb as Moses had spoken” (Jud. 1:20), and it further says,“According to the word of the Lord, they gave him the city he had requested” (Josh. 19:50). - [Sifrei Pinchas 6]

56The inheritance shall be apportioned between the numerous and the few, according to lot.

נועַל פִּי הַגּוֹרָל תֵּחָלֵק נַחֲלָתוֹ בֵּין רַב לִמְעָט:

According to lot: Heb. עַל-פִּי הַגּוֹרָל, lit. by the mouth of the lot. The lot spoke out, as I explained above (verse 54). This tells us that it was divided by the Divine Spirit. (This is why it says, “in accordance with the Lord’s word” [Josh. 19:50].)

Whom [her mother] had borne to Levi in Egypt: Her birth took place in Egypt, but not her conception (Sotah 12a, B.B. 120a, 123b). She gave birth to her as they entered the walls, and she completed the number of seventy, for if you count them individually you will find only sixty-nine (see Gen. 46:8-27). - [Gen. Rabbah 94:9 , Num. Rabbah 13:20]

62And those counted of them were twenty three thousand, every male aged one month and upward, for they were not counted among the children of Israel, since no inheritance was given them among the children of Israel.

Among these there was no man…: But the women were not included in the decree [enacted in the aftermath] of the spies, for they cherished the Land. The men said, “Let us appoint a leader and return to Egypt!” (14:4), whereas the women said,“Give us a portion” (27:4). This is why the passage of Zelophehad’s daughters follows here. — [Mid. Tanchuma Pinchas 7]

Chapter 27

1The daughters of Zelophehad the son of Hepher, the son of Gilead, the son of Machir, the son of Manasseh, of the families of Manasseh the son of Joseph, came forward, and his daughters' names were Mahlah, Noah, Hoglah, Milcah, and Tirzah.

of the families of Manasseh the son of Joseph: Why is this said? Has it not already said, “the son of Manasseh”? But to inform you that Joseph cherished the Land, as it says, “and you shall bring up my bones… ” (Exod. 13:19), and his daughters cherished the Land, as it says, “Give us a portion” (verse 4) (Sifrei Pinchas 10), [hence they were of Joseph’s family in spirit], and to teach you that they [who are mentioned in the verse] were all righteous, for anyone whose deeds and whose father’s deeds are not clearly described, but Scripture specifies one of them to trace his genealogy for praise, he is a righteous man the son of a righteous man, but if it traces his genealogy for shame, as for example, “Ishmael the son of Nethaniah the son of Elishama came” (II Kings 25:25), it is known that all those mentioned with him were wicked people. — [Sifrei Pinchas 9]

Mahlah, Noah…: Later (36:11) it says, “Mahlah, Tirzah… were” [in a different order]. This teaches us that they were all equal-one to the other; therefore, Scripture changes the order. — [Sifrei Pinchas 11]

before Moses: And afterwards, “before Eleazar”? Is it possible that if Moses did not know [the law] and Eleazar did know? But transpose the verse and expound it [as if it were written, “before Eleazar and before Moses”]. These are the words of R. Yoshiyah. Abba Chanan said in the name of R. Eleazar: They were sitting in the study hall and they stood before all of them. — [Sifrei Pinchas 12, B.B. 119b]

but he was not…: Since they were going to say that “he died for his own sin,” they had to say that it was not for the sin of those who grumbled, and [that he was] not in Korah’s company who incited [the people] against the Holy One, blessed is He, but he died for his own sin alone, ad he did not cause others to sin with him (B.B. 18b, Sifrei Pinchas 13). R. Akiva says, He was the wood gatherer [see 15:32], and R. Shimon says: He was among those who ascended [the mountain] defiantly [see 14:44]. — [Shab . 96b]

Why should our father’s name be eliminated: We are instead of a son, and if females are not considered offspring, let our mother be taken in levirate marriage by her brother-in-law. — [Sifrei Pinchas 13]

because he had no son: But if he had a son, they would have made no claim at all. This teaches us that they were intelligent women. — [Sifrei Pinchas 15, Sifrei Pinchas 13]

כי אין לו בן: הא אם היה לו בן לא היו תובעות כלום. מגיד שחכמניות היו:

5So Moses brought their case before the Lord.

הוַיַּקְרֵב משֶׁה אֶת מִשְׁפָּטָן לִפְנֵי יְהֹוָה:

So Moses brought their case: The law eluded him, and here he was punished for crowning himself [with authority] by saying, “and the case that is too difficult for you, bring to me” (Deut. 1:17) (Mid. Tanchuma Pinchas 8). Another interpretation: This passage ought to have been written through Moses, but Zelophehad’s daughters were meritorious, so it was written through them. — [Sanh. 8a]

Zelophehad’s daughters speak justly: As the Targum [Onkelos] יָאוּת, rightly. [As if God said,] This is the way this passage is inscribed before Me on high (Sifrei Pinchas 18). It teaches us that their eye perceived what Moses’ eye did not. - [see Mid. Tanchuma Pinchas 8]

You shall certainly give: [The double expression נָתֹן תִּתֵּן denotes] two portions: the portion of their father, who was among those who came out of Egypt, and the portion which he shared with his brothers in the property of [his father] Hepher. — [Sifrei Pinchas 19, B.B. 116b, 118b].

and you shall transfer: Heb. וְהַעֲבַרְתָּ, an expression denoting“anger” (עֶבְרָה) [for God is angry] when one does not leave a son to inherit him (B.B. 116a). Another interpretation: Since a daughter transfers an inheritance from one tribe to another, when her son or husband inherit from her, since [the prohibition of] “you shall not transfer an inheritance” (36:7) was directed only at that generation. The same [reason] applies to [the wording of the command] “you shall transfer the inheritance to his daughter” (verse 8). In the case of all of them it says, “you shall give over” but in the case of a daughter, it says, “you shall transfer.” - [Sifrei Pinchas 21]

9If he has no daughter, you shall give over his inheritance to his brothers.

טוְאִם אֵין לוֹ בַּת וּנְתַתֶּם אֶת נַחֲלָתוֹ לְאֶחָיו:

10If he has no brothers, you shall give over his inheritance to his father's brothers.

יוְאִם אֵין לוֹ אַחִים וּנְתַתֶּם אֶת נַחֲלָתוֹ לַאֲחֵי אָבִיו:

11If his father has no brothers, you shall give over his inheritance to the kinsman closest to him in his family, who shall inherit it. This shall remain a decreed statute, as the Lord commanded Moses.

Go up to this mount Abarim: Why is this [passage] juxtaposed here [with the previous passage]? When the Holy One, blessed is He, said, “You shall certainly give them…” (verse 7), he [Moses] said, “The Omnipresent commanded me to allocate the inheritance! Perhaps the decree has been annulled, and I will enter the Land?” The Holy One, blessed is He, said to him, “My decree remains as it was” (Mid. Tanchuma Pinchas 9). Another interpretation: Since Moses had entered the territories of the descendants of Gad and the descendants of Reuben, he rejoiced, saying, “It seems that the vow [made] regarding me has been annulled.” This can be compared to a king who decreed that his son could not enter the portals of his palace. He [the king] entered the gate, with him [the son] following; the courtyard, with him following; the foyer with him following. When he was about to enter the inner chamber, he said to him, “My son, from here on, it is forbidden for you to enter.” - [Sifrei Pinchas 23]

just as Aaron your brother was gathered: From here [we see] that Moses yearned for a death like Aaron’s (Sifrei Pinchas 23). Another interpretation: You are no better than he (Mid. Tanchuma Pinchas 9); “because you did not sanctify…” Deut. 2:51). But if you had sanctified Me, your time to depart from the world would not yet have arrived. On each occasion that their death is mentioned, their sin is mentioned, for a decree had been pronounced against the generation of the desert, that they should die in the desert on account of their sin that they did not believe. Moses therefore requested that his sin be mentioned, so that it should not be said that he was one of those who rebelled. This is analogous to two women who were flogged by the court, one for immoral behavior [adultery] and the other for eating unripe produce of the sabbatical year [a lighter offense]…. Here too, wherever their death is mentioned, their sin is mentioned, to tell you that they had no [sin] other than this [sin] alone. - [Sifrei Pinchas 23, Yoma 86b]

14Because you disobeyed My command in the desert of Zin when the congregation quarreled, [when you were] to sanctify Me through the water before their eyes; these were the waters of dispute at Kadesh, in the desert of Zin.

These were the waters of dispute at Kadesh: These [waters] alone; they [Moses and Aaron] had no other sin to their name (Sifrei Pinchas 23). Another interpretation: Those [waters] which instigated the rebellion [of the Israelites] at Marah were the same as those which caused the rebellion at the Red Sea [in Rephidim (Levush, Divrei David)], and those same ones provoked the rebellion in the desert of Zin. - [Source unknown]

Moses spoke to the Lord…: This [verse comes] to let us know the virtues of the righteous, for when they are about to depart from the world, they disregard their own needs and occupy themselves with the needs of the community. — [Sifrei Pinchas 23]

saying: He said to Him, “Answer me whether You are appointing a leader for them or not.” - [Sifrei Pinchas 23]

לאמר: אמר לו השיבני אם אתה ממנה להם פרנס אם לאו:

16"Let the Lord, the God of spirits of all flesh, appoint a man over the congregation,

טזיִפְקֹד יְהֹוָה אֱלֹהֵי הָרוּחֹת לְכָל בָּשָׂר אִישׁ עַל הָעֵדָה:

Let the Lord… appoint: When Moses heard that the Omnipresent told him to give Zelophehad’s inheritance to his daughters, he said, “It is time to ask for my own needs-that my son should inherit my high position.” The Holy One, blessed is He, said to him, That is not My intention, for Joshua deserves to be rewarded for his service, for he “would not depart from the tent” (Exod. 33:11). This is what Solomon meant when he said, “He who guards the fig tree eats its fruit” (Prov. 27:18). - [Mid. Tanchuma Pinchas 11]

God of the spirits: Why is this said? He said to Him, “Master of the universe, the character of each person is revealed to you, and no two are alike. Appoint over them a leader who will tolerate each person according to his individual character.”- [Mid. Tanchuma Pinchas 10]

who will go forth before them: Not like the kings of the [gentile] nations, who sit at home and send their armies to war, but as I did, for I fought against Sihon and Og, as it says, “Do not fear him” (21:34), and as Joshua did, as it says, “Joshua went to him and said to him, Are you for us [or for our enemies]?” (Josh. 5:13). Similarly, concerning David it says, “For he went forth and came in before them” (I Sam. 18:16)-he went out [to battle] at their head and came in before them. — [Sifrei Pinchas 23]

and bring them in: through his merits. - [Sifrei Pinchas 23] Another interpretation: “Who will bring them in” [means] that You should not do to him as You did to me, for I may not bring them into the Land. — [Num. Rabbah 21:15]

a man of spirit: As you requested; someone able to deal with the character of each one. — [Sifrei Pinchas 23]

אשר רוח בו: כאשר שאלת שיוכל להלוך כנגד רוחו של כל אחד ואחד:

and you shall lay your hand upon him: Provide him with an announcer so that he can expound [halachic discourses] during your lifetime, so they should not say about him that he dared not raise his head in the days of Moses. — [Sifrei Pinchas 23]

and you shall command him: Concerning Israel; be aware that they are troublesome and obstinate. [You accept office] on condition that you take upon yourself [all this]. - [See Sifrei Beha’alothecha 42]

וצויתה אתו: על ישראל, דע שטרחנין הם סרבנים הם, על מנת שתקבל עליך:

20You shall bestow some of your majesty upon him so that all the congregation of the children of Israel will take heed.

21He shall stand before Eleazar the kohen and seek [counsel from] him through the judgment of the Urim before the Lord. By his word they shall go, and by his word they shall come; he and all Israel with him, and the entire congregation."

He shall stand before Eleazar the priest: Here is [the response to] the request that you made [that your children should inherit you]; this honor shall not depart from your father’s house, for even Joshua will have need for Eleazar. — [Mid. Tanchuma Pinchas 11]

He laid his hands: generously; over and above what he had been commanded. For the Holy One, blessed is He, said to him,“and you shall lay your hand upon him” (verse 18), but he did it with both his hands. He fashioned him like a full and overflowing vessel, filling him with wisdom in abundance. — [Sifrei Pinchas 23, Sanh. 105b]

Command the children of Israel: What is stated above? “Let the Lord…appoint” (27:16). The Holy One, blessed is He, said to him, “Before you command me regarding My children, command My children regarding Me.” This is analogous to a princess who was about to depart from the world and was instructing her husband about her children, [and he replied, “Before you instruct me about them, instruct them about me,”] as it is stated in Sifrei Pinchas 24.

you shall take care: The Kohanim , Levites, and Israelites shall stand over them [to watch them]; hence they instituted the ma’amodoth [representatives of the people who were present at the sacrificial services]. — [Sifrei Pinchas 26, Taanith 26a]

And you shall say to them: This is an admonition to the [rabbinical] court. — [Sifrei Pinchas 27]

ואמרת להם: אזהרה לבית דין:

two…each day: Heb. שְׁנַיִם לְיוֹם. [To be understood] according to its simple meaning [that two sacrifices were to be offered up every day]. Primarily, however, it comes to teach that they should be slaughtered opposite the sun [also known as יוֹם]; the continual sacrifice of the morning to the west, and the one of the afternoon to the east of the rings [set in the floor of the Temple courtyard]. — [Yoma 62b]

the one lamb: Even though this is already stated in the portion of Ve’attah Tetzaveh ; “This is what you shall offer [upon the altar…The one lamb you shall offer up in the morning]” (Exod. 29:38, 39), that was an instruction for the days of the investitures [of the kohanim], whereas here He commanded it for all generations.

offered up at Mount Sinai: Like those offered up during the days of the investitures (Exod. 29:38-43). Another interpretation: “offered up at Mount Sinai” : the continual burnt offering is compared to the continual offering of Mount Sinai, the one offered before the giving of the Torah, about which it is written, “he put it [the blood] into the basins” (Exod. 24:6). This teaches us that it [the continual burnt offering] requires a vessel [for its blood]. — [Torath Kohanim , Tzav 18:8]

a libation of strong wine: Intoxicating wine, [this comes] to exclude wine straight from the winepress [which has not fermented]. — [B.B. 97a]

נסך שכר: יין המשכר פרט ליין מגתו:

8And the second lamb you shall offer up in the afternoon. You shall offer it up with the same meal offering and libation as the morning [sacrifice], a fire offering with a spirit of satisfaction to the Lord.

10[This is] the burnt offering of each Sabbath on its Sabbath, in addition to the continual burnt offering and its libation.

יעֹלַת שַׁבַּת בְּשַׁבַּתּוֹ עַל עֹלַת הַתָּמִיד וְנִסְכָּהּ:

The burnt offering of each Sabbath on its Sabbath: But not the burnt offering of this Sabbath on another Sabbath. For if they did not offer one up on this Sabbath, I might think that two should be offered up on the following Sabbath. Scripture therefore says, “on its Sabbath” to instruct us that if its day passes, its offering is canceled. — [Sifrei Pinchas 40]

in addition to the continual burnt offering: This refers to the additional [musaf] offerings, besides those two lambs of the continual burnt offering. And it teaches us that they [the additional sacrifices] may be offered only between the two continual offerings. Similarly, in the case of all the additional offerings it says, “In addition to the continual burnt offering” for this teaching. — [Sifrei Pinchas 40]

14And their libations: a half of a hin for each bull, a third of a hin for each ram, and a quarter of a hin for each lamb wine; this is the burnt offering of each new month in its month, throughout the months of the year.

And one young male goat…: All the additional-offering goats were brought to atone for defiling the Sanctuary and it holy sacrifices, as is outlined in the Tractate of Shevuoth (9a). The young male goat [brought] on the first day of the month differs insofar as with regard to it Scripture says, “to the Lord.” This teaches you that it atones for a case where there is no awareness [of the person’s uncleanness] either before [entering the Temple or eating sacrificial food] or after [the sin has been committed]. The only One aware of the sin is the Holy One, blessed is He. We derive [the law of] the other young male goats from this one. In the Aggadah , it is expounded thus: The Holy One, blessed is He, said, “Bring atonement for Me because I diminished [the size of] the moon.” - [Shev. 9a] \b it shall be offered up in addition to the continual burnt offering\b0 This entire offering [not just the young male goat].

You shall refrain from all manner of mundane work: Even essential work, such as the prevention of loss, which is permitted on the intermediate days of the festival, is forbidden on the festival itself. — [Torath Kohanim Emor 187, see Rashi on Lev. 23:8]

24Like these, you shall offer up daily for seven days, food of the fire offering, a spirit of satisfaction to the Lord; you shall offer up this in addition to the continual burnt offering and its libation.

On the day of the first fruits: The festival of Weeks [Shavuoth] is called the first fruits of the wheat harvest, because of the two loaves, which were the first of the wheat offerings to be brought from the new [crop]. — [Men. 84b]

they shall be unblemished for you, as well as their libations: Even the libations shall be unblemished. Our Rabbis learned from here that wine that has turned moldy is unfit for libations. - [Men. 87a]

6[This is] besides the burnt offering of the new month and its meal offering, and the continual burnt offering and its meal offering, and their libations as prescribed for them, as a spirit of satisfaction, a fire offering to the Lord.

besides the atonement sin-offering: The goat offered up [i.e., whose blood is sprinkled] in the inner chamber mentioned in [the portion of] Acharei Moth (Lev. 16:9, 15), as that too is a sin-offering.

מלבד חטאת הכפרים: שעיר הנעשה בפנים האמור באחרי מות, שגם הוא חטאת:

and the continual burnt offering: Besides the regular burnt offering, you shall offer these burnt offerings.

ועלת התמיד: ומלבד עולת התמיד תעשו עולות הללו:

and their libations: This refers to the additional offerings which are stated, and to the [phrase] “you shall offer up” [which is not written, but implied]; this denotes a command: Besides the continual burnt offering and its meal-offering, you shall offer up these and their libations. The same applies every time “their libations” is mentioned in connection with all the festivals, except for [when mentioned in connection] with the festival [of 'Succoth’] offerings, for all [the expressions] “and its libation,” “and their libations,” “and its libations” in [connection with] them refer to the continual sacrifice. Nor are they expressions denoting commands, since the libations of the additional offerings are written separately for each day.

And their meal-offerings and their libations, for the bulls: The seventy bulls of the [’Succoth’] festival corresponded to the seventy nations, which progressively decrease in number, symbolizing their [the nations’] destruction [Midrash Aggadah]. At the time of the Temple, they [the sacrifices] shielded them from adversity [Mid. Tehillim 109:4, Rashi on Sukkah 55b; Rashi on Ps. 109:5; Mid. Tadshei ch. 11; Pesikta d’Rav Kahana pp. 193b, 194a; Mid. Song Rabbah 4:2, Mid. Tanchuma Pinchas 16].

and for the lambs: corresponding to Israel, who are called ‘a scattered lamb’ (Jer. 50:17). Their number remains constant, and it totals ninety-eight, to counter the ninety-eight curses related in ‘Mishneh Torah’ [the Book of Deuteronomy] (28:15-68) (Mid. Aggadah). On the second day it says, וְנִסְכֵּיהֶם,“and their libations” relating to the two daily continual offerings. The language [of Scripture] varies only for expository purposes, following our Sages, of blessed memory, who said: On the second day, וְנִסְכֵּיהֶם, “and their libations”; on the sixth day, וּנְסָכֶיהָ “and its libations”; on the seventh day כְּמִשְׁפָּטָם“as prescribed for them” [instead of כַּמִּשְׁפָּט,“as prescribed”]. [The additional letters in these three words are] ‘mem’ ’yud’ ‘mem’ which form [the word] מַיִם, ‘water.’ This suggests that the [ceremony of] water libation during the festival [of 'Succoth’] is of Torah origin. — [Sifrei Pinchas 54, Ta’anith 2b]

A time of restriction for you: עֲצֶרֶת, restricted from working (Chagigah 18a). Another interpretation: Restrain yourselves from leaving. This teaches that they were required to remain [in Jerusalem] overnight (Sifrei Pinchas 55). This [word עֲצֶרֶת] is expounded in the Aggadah : (Sukkah 55b) [as follows]: For throughout the days of the festival they brought offerings symbolizing the seventy nations, and when they came to leave, the Omnipresent said to them, “Please make Me a small feast, so that I can have some pleasure from you [alone].”

one bull, one ram: These correspond to Israel. [God said,] “Remain with Me a little longer.” It expresses [His] affection [for Israel]. It is like children taking leave of their father, who says to them, “It is difficult for me to part with you; stay one more day.” It is analogous to a king who made a banquet, etc. [and on the last day, his closest friend makes a small banquet for the king] as is stated in Tractate Sukkah [55b]. In the Midrash of R. Tanchuma (Pinchas 16) [it says]: The Torah teaches common courtesy. Someone who has a guest, [and wants him to feel at home,] on the first day, he should serve him fattened poultry, on the following day he should serve him fish, on the following day beef, on the following day pulses, and on the following day vegetables, progressively diminishing, as in the case of the festival bulls.

39These you shall offer up for the Lord on your festivals, besides your vows and voluntary offerings, for your burnt offerings, for your meal offerings, for your libations, and for your peace offerings.

These you shall offer up for the Lord on your festivals: A matter fixed as an obligation.

אלה תעשו לה' במועדיכם: דבר הקצוב לחובה:

besides your vows: If you wish to pledge offerings during a festival, it is considered a mitzvah [virtuous deed] for you [to fulfill your vows during the festival] (Sifrei Pinchas 56). Alternatively, vows or voluntary offerings which you have pledged throughout the year should be brought on the festival, lest one find it difficult to return to Jerusalem to offer up his vows, with the result that he will transgress the prohibition of“you shall not delay [in paying your vows and pledges]” (Deut. 23:22).

Chapter 30

Moses spoke to the children of Israel: [This verse is written] to make a pause; [these are] the words of R. Ishmael. Since up to this point the words of the Omnipresent [were stated], and the [following] chapter dealing with vows begins with the words of Moses, it was necessary to make a break first and say that Moses repeated this chapter [of offerings] to Israel, for if not so, it would imply that he did not tell this to them, but began his address with the chapter discussing vows. — [Sifrei Pinchas 57]